YAM!
IS IT NECESSARY TO DO BAYAT(BAYA) WITH ATLEAST ONE RUPEE? WHAT IF SOMEONE DOES NOT HAVE ANY RUPEE?[/list]
BAYAT WITH ONE RUPEE
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Naveedullahbaig
- Posts: 4
- Joined: Fri Apr 23, 2004 5:35 am
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From_Alamut
- Posts: 666
- Joined: Tue Jan 22, 2008 8:22 am
Re: BAYAT WITH ONE RUPEE
Salam and Ya Ali MadadNaveedullahbaig wrote:YAM!
IS IT NECESSARY TO DO BAYAT(BAYA) WITH ATLEAST ONE RUPEE? WHAT IF SOMEONE DOES NOT HAVE ANY RUPEE?[/list]
Khudavan Mowlana sultan Mohammad Sha (pbuh) said if a merid does not afford to pay the Zakat, he/she must take their Tazbi and sit in a corner of JamatKhana and remember their Lord then Inshallah, spiritually your Zakat will be accept.....
Re: BAYAT WITH ONE RUPEE
I have heard from a waez that in one of the private mehmanis, MSMS was asked by a family struggling to raise a handful of children to be excused of Dasond. MSMS told the family that if he excused them, it will be hellish for them (zulm hojaaygaa). Instead he asked them to consider him as an extra child and pay Dasond.From_Alamut wrote:Khudavan Mowlana sultan Mohammad Sha (pbuh) said if a merid does not afford to pay the Zakat, he/she must take their Tazbi and sit in a corner of JamatKhana and remember their Lord then Inshallah, spiritually your Zakat will be accept.....
Our Imam used to personaly accept Dast Boshi, Kankanr, Kangwa, Bayat, up to the time our Jamat moved to the Western World. Even after that there were such ceremonies and Imam's Farmans in 1978 in Canada stand as witness that he accepted and performed those rituals.
Mowlana Sultan Muhammad Shah made clear in 1956 that Mukhis can also accept Bayat on his behalf as well as receive Dasond and give Chantas in the absence of Imam.
Mowlana Sultan Muhammad Shah made clear in 1956 that Mukhis can also accept Bayat on his behalf as well as receive Dasond and give Chantas in the absence of Imam.
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mahebubchatur
- Posts: 735
- Joined: Mon Jan 13, 2014 7:01 pm
Meaning and significance of Bayah..
BAY'AH - CONTRACT AND COVENENT WITH IMAM OF THE TIME
Bay ‘ah is a spiritual and material contract or covenant that every Ismaili Muslim or murid has given and made with the Imam of the Time. This is the first and a paramount obligation.
Bay ‘ah gives the murid the right to receive, and access the Imam’s Farmans, teachings, guidance, blessings, and to participate in congregational prayers and practices at the Jamat Khannas (prayer halls)
Bay ‘ah, means “buying/selling”. Bay ‘ah between the murid and the Imam is a spiritual and a material “transaction” , in which the murid commits and gives his/her allegiance, devotion, and obedience to the Imam, in exchange for the Imam’s spiritual guidance, intercession, blessings, and purification, in this world and when the soul leaves the body and continues their Journey into spirituality. Understanding Bayah and believing this is critical.
“You perform bay ‘ah, but you must first understand it’s meaning and then offer bay ‘ah. When you offer me bay ‘ah it means that you extend your hand to me with a promise…He who obeys me and promises to follow me after offering me bay ‘ah I also give him my promise that I shall hold his hand in the Hereafter. The trials and tribulations of the Day of Judgment are very frightening and painful. I will keep him away from this. – Imam Sultan Muhammad Shah Aga Khan III, (Manjewadi, October 31, 1903, quoted in Kamaluddin Ali, Practices and Ceremonies)
“Lo! those who swear allegiance (Bayah) unto thee (Muhammad), swear allegiance only unto Allah. The Hand of Allah is above their hands. So, whosoever breaketh his oath, breaketh it only to his soul's hurt; while whosoever keepeth his covenant with Allah, on him will He bestow immense reward.” (Quran 48:10)
“It is incumbent upon the parents that they should first make their children my murid through the performance of bay ‘ah33…Those who have not offered bay‘ah. they have not signed to accept our faith. Just as you sign on an agreement in your business and in other dealings, similarly, through bay ‘ah, I take signature from your soul21.– Imam Sultan Muhammad Shah Aga Khan III, (Kutch Nagalpur, November 27, 1903)
Only those who have given bay‘ah to the Imam of the time have access to the congregational prayers and prayer halls. This makes sense because every Ismaili ritual practice performed in the Jamat khanna is an expression and an enactment of the Imam-murid relationship, a relationship that only exists through Bay‘ah. The act of bay‘ah indicates that a person accepts the Ismaili Imam as his or her spiritual master and guide. Therefore someone who has not given bay‘ah , are not able to or can benefit from participating in the Ismaili congregational prayers and practices in Jamat khanas (Prayer halls)
It is incumbent upon the parents that they should first make their children my murid through the performance of bay‘ah…Those who have not offered bay‘ah they have not signed to accept our faith. Just as you sign on an agreement in your business and in other dealings, similarly, through bay‘ah, I take signature from your soul. – Imam Sultan Muhammad Shah Aga Khan III, (Kutch Nagalpur, November 27, 1903) Ismaili gnosis
You perform bay‘ah, but you must first understand it’s meaning and then offer bay‘ah. When you offer me bay‘ah it means that you extend your hand to me with a promise…He who obeys me and promises to follow me after offering me bay‘ah I also give him my promise that I shall hold his hand in the Hereafter. The trials and tribulations of the Day of Judgment are very frightening and painful. I will keep him away from this.
"When you come for bay'ah come with the intention that
you will never go out of the Farmans of the Imam-of-the Time”
“Once you offered me bay'ah then do not be light-hearted. Offer me your bay'ah with this firm intention in your mind. just as you make agreements amongst yourselves in business, similarly you come to me with such an agreement that from now onwards you will not be misled by anyone. Keep your faith as strong as this Girnar Mountain. Come to offer me bay'ah with such intentions in your mind. If you perform bay'ah with such intentions then you will be greatly rewarded. Your religion is so very strong."
Imam Sultan Muhammad Shah Aga Khan III, (Manjewadi, October 31, 1903, quoted in Kamaluddin Ali, Practices and Ceremonies)
The act of bay‘ah is a commitment that a person accepts the Ismaili Imam as his or her spiritual master and guide.
Bay‘ah as a religious practice goes back to the lifetime of Prophet Muhammad and the Qur’an mentions it in numerous verses (48:10, 16:91, 48:18, and 60:12) in which the believers give bay‘ah to the Prophet Muhammad.
Bay‘ah, means “buying/selling”. In this case this is a spiritual “transaction” or “contract” in which the murid commits, and gives his/her allegiance, devotion, and obedience, to the Imam, in exchange for the Imam’s Guidance, intercession, blessings, and purification. This Imam does by giving Farmans, and blessings , materially as well as spiritually.
The act of bay‘ah indicates that a person gives allegiance and obedience to the Imam. This is the first and a paramount obligation for every Ismaili Muslim
“As true lsmailis, you must remember that you will always have two principal obligations. The first and paramount of these is your religious obligation to Islam and to your Imam. Your second obligation is a secular one. You must always be loyal to the country of your adoption and to whatever Government is responsible for your security and well-being... “ (Aga Khan IV)
https://ismailignosis.com/2016/11/19/wh ... r-prayers/
Bay ‘ah is a spiritual and material contract or covenant that every Ismaili Muslim or murid has given and made with the Imam of the Time. This is the first and a paramount obligation.
Bay ‘ah gives the murid the right to receive, and access the Imam’s Farmans, teachings, guidance, blessings, and to participate in congregational prayers and practices at the Jamat Khannas (prayer halls)
Bay ‘ah, means “buying/selling”. Bay ‘ah between the murid and the Imam is a spiritual and a material “transaction” , in which the murid commits and gives his/her allegiance, devotion, and obedience to the Imam, in exchange for the Imam’s spiritual guidance, intercession, blessings, and purification, in this world and when the soul leaves the body and continues their Journey into spirituality. Understanding Bayah and believing this is critical.
“You perform bay ‘ah, but you must first understand it’s meaning and then offer bay ‘ah. When you offer me bay ‘ah it means that you extend your hand to me with a promise…He who obeys me and promises to follow me after offering me bay ‘ah I also give him my promise that I shall hold his hand in the Hereafter. The trials and tribulations of the Day of Judgment are very frightening and painful. I will keep him away from this. – Imam Sultan Muhammad Shah Aga Khan III, (Manjewadi, October 31, 1903, quoted in Kamaluddin Ali, Practices and Ceremonies)
“Lo! those who swear allegiance (Bayah) unto thee (Muhammad), swear allegiance only unto Allah. The Hand of Allah is above their hands. So, whosoever breaketh his oath, breaketh it only to his soul's hurt; while whosoever keepeth his covenant with Allah, on him will He bestow immense reward.” (Quran 48:10)
“It is incumbent upon the parents that they should first make their children my murid through the performance of bay ‘ah33…Those who have not offered bay‘ah. they have not signed to accept our faith. Just as you sign on an agreement in your business and in other dealings, similarly, through bay ‘ah, I take signature from your soul21.– Imam Sultan Muhammad Shah Aga Khan III, (Kutch Nagalpur, November 27, 1903)
Only those who have given bay‘ah to the Imam of the time have access to the congregational prayers and prayer halls. This makes sense because every Ismaili ritual practice performed in the Jamat khanna is an expression and an enactment of the Imam-murid relationship, a relationship that only exists through Bay‘ah. The act of bay‘ah indicates that a person accepts the Ismaili Imam as his or her spiritual master and guide. Therefore someone who has not given bay‘ah , are not able to or can benefit from participating in the Ismaili congregational prayers and practices in Jamat khanas (Prayer halls)
It is incumbent upon the parents that they should first make their children my murid through the performance of bay‘ah…Those who have not offered bay‘ah they have not signed to accept our faith. Just as you sign on an agreement in your business and in other dealings, similarly, through bay‘ah, I take signature from your soul. – Imam Sultan Muhammad Shah Aga Khan III, (Kutch Nagalpur, November 27, 1903) Ismaili gnosis
You perform bay‘ah, but you must first understand it’s meaning and then offer bay‘ah. When you offer me bay‘ah it means that you extend your hand to me with a promise…He who obeys me and promises to follow me after offering me bay‘ah I also give him my promise that I shall hold his hand in the Hereafter. The trials and tribulations of the Day of Judgment are very frightening and painful. I will keep him away from this.
"When you come for bay'ah come with the intention that
you will never go out of the Farmans of the Imam-of-the Time”
“Once you offered me bay'ah then do not be light-hearted. Offer me your bay'ah with this firm intention in your mind. just as you make agreements amongst yourselves in business, similarly you come to me with such an agreement that from now onwards you will not be misled by anyone. Keep your faith as strong as this Girnar Mountain. Come to offer me bay'ah with such intentions in your mind. If you perform bay'ah with such intentions then you will be greatly rewarded. Your religion is so very strong."
Imam Sultan Muhammad Shah Aga Khan III, (Manjewadi, October 31, 1903, quoted in Kamaluddin Ali, Practices and Ceremonies)
The act of bay‘ah is a commitment that a person accepts the Ismaili Imam as his or her spiritual master and guide.
Bay‘ah as a religious practice goes back to the lifetime of Prophet Muhammad and the Qur’an mentions it in numerous verses (48:10, 16:91, 48:18, and 60:12) in which the believers give bay‘ah to the Prophet Muhammad.
Bay‘ah, means “buying/selling”. In this case this is a spiritual “transaction” or “contract” in which the murid commits, and gives his/her allegiance, devotion, and obedience, to the Imam, in exchange for the Imam’s Guidance, intercession, blessings, and purification. This Imam does by giving Farmans, and blessings , materially as well as spiritually.
The act of bay‘ah indicates that a person gives allegiance and obedience to the Imam. This is the first and a paramount obligation for every Ismaili Muslim
“As true lsmailis, you must remember that you will always have two principal obligations. The first and paramount of these is your religious obligation to Islam and to your Imam. Your second obligation is a secular one. You must always be loyal to the country of your adoption and to whatever Government is responsible for your security and well-being... “ (Aga Khan IV)
https://ismailignosis.com/2016/11/19/wh ... r-prayers/
Bayat is done by parents on behalf of their baby. There is no compulsion in religion, if the bay wants to cancel his bayat in the future, he can do it at his own detriment. By doing bayat for their children, the parents have ensured spiritual protection for them. Whenever the child grows and feels he does not need that bond, he can quit the fait. The Imam will not be the first to break his promise.
To say that the child should grow and decide about Bayat instead of letting his parents decide for him when he is young is the same as saying that the child should not be given any vaccination up to the time he grows and decide for himself of that the parent shouldnot feed their child unless he grows and decide for himself to feed.
To say that the child should grow and decide about Bayat instead of letting his parents decide for him when he is young is the same as saying that the child should not be given any vaccination up to the time he grows and decide for himself of that the parent shouldnot feed their child unless he grows and decide for himself to feed.
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mahebubchatur
- Posts: 735
- Joined: Mon Jan 13, 2014 7:01 pm
Seva” means literally Service and innthe context of the Ismaili faith, voluntary Service in accordance with Imam’s Farmans and service to the family community and mankind. This service includes the giving and sharing of time, Money knowledge resources and Farmans.
The Seva is not for the benefit of the Imam or for the benefit of the persons who directly benefit from your Seva. It is for your meterial and spiritual benefit in the purification of your Soul, and your Niyat without which you cannot merit the grace and blessings of divine path & enlightenment - link to meaning of Niyat
“Today I will give you a small motto and that is “Work No Words”. Labour for the welfare of others is the best way of improving ourselves, because results are sure and certain. If you work for yourselves, you are never happy. This is not a new idea, but this is an outcome of the experience of thousands of years of history.” – 48th Ismaili Imam, Mawlana Sultan Mahomed Shah, His Highness the Aga Khan (1877-1957)
DISCIPLINE AND SERVICE
My dear Hazar Imam’s Spiritual Child,
I enclose the photo which you ask for the Souvenir Number of the Ismaili Volunteers, Scouts and Guides.
My message to the Volunteers, Scouts and Guides is:
“I ask you all to remember the great opportunities you have for discipline and service in your organization. Discipline is very important in life, and by making good use of the training you now have, you are laying the foundations for useful and happy lives. I send my loving thoughts and best wishes to you all.”
Yours affectionately,
Om Habibeh,
Mata Salamat
The Begum Aga Khan (1906-2000)
The Ismaili Volunteers old Badge, has the following symbols;
1. The Crest of Imamat
2. the colors red, green with gold - our flag colours with gold.
3. A work horse in readiness with neck in full reigns,
4. A sword - Zulfiqar - for protection
5. a walking stick - For help
The colors red and green are colours of our flag and a symbol of the work and sacrifices of seva daris , volunteers , through out Ismaili history and their willingness to serve the Jamat and the Imam of the time voluntarily, and with loyalty, patience and tolerance.
The Seva is not for the benefit of the Imam or for the benefit of the persons who directly benefit from your Seva. It is for your meterial and spiritual benefit in the purification of your Soul, and your Niyat without which you cannot merit the grace and blessings of divine path & enlightenment - link to meaning of Niyat
“Today I will give you a small motto and that is “Work No Words”. Labour for the welfare of others is the best way of improving ourselves, because results are sure and certain. If you work for yourselves, you are never happy. This is not a new idea, but this is an outcome of the experience of thousands of years of history.” – 48th Ismaili Imam, Mawlana Sultan Mahomed Shah, His Highness the Aga Khan (1877-1957)
DISCIPLINE AND SERVICE
My dear Hazar Imam’s Spiritual Child,
I enclose the photo which you ask for the Souvenir Number of the Ismaili Volunteers, Scouts and Guides.
My message to the Volunteers, Scouts and Guides is:
“I ask you all to remember the great opportunities you have for discipline and service in your organization. Discipline is very important in life, and by making good use of the training you now have, you are laying the foundations for useful and happy lives. I send my loving thoughts and best wishes to you all.”
Yours affectionately,
Om Habibeh,
Mata Salamat
The Begum Aga Khan (1906-2000)
The Ismaili Volunteers old Badge, has the following symbols;
1. The Crest of Imamat
2. the colors red, green with gold - our flag colours with gold.
3. A work horse in readiness with neck in full reigns,
4. A sword - Zulfiqar - for protection
5. a walking stick - For help
The colors red and green are colours of our flag and a symbol of the work and sacrifices of seva daris , volunteers , through out Ismaili history and their willingness to serve the Jamat and the Imam of the time voluntarily, and with loyalty, patience and tolerance.
Sadruddin Noorani: Chand Raat of Rabi’ al-Thani, Hijri 1443 (5th November 2021)
BY ISMAILIMAIL POSTED ON NOVEMBER 4, 2021
By: Sadruddin Noorani, Chicago, USA
Allah says in the Holy Qur’an, O you, who believe! Do not betray Allah and His messenger, nor knowingly betray your trust. (8:27)”.
In Surah al-Anfal, Allah refers to the Battle of Badr, which took place in the year 624 AD near Medina, where Prophet Muhammad (peace be upon him and his family) had migrated two years earlier. It is one of the few battles referred to in the Qur’an and a turning point for Prophet Muhammad (pbuh) and his early followers and the first large scale engagement between the earliest Muslims and the Meccan tribe of Quraysh.
Mecca, at that time, was one of the wealthiest and most powerful cities in Arabia and yielded an army three times larger than that of the earliest Muslims. At first glance, it appeared the Muslims were so severely outnumbered that they were expected to lose. However, the Prophet’s strategic competence/leadership further enhanced through nothing short of divine intervention, and his army was able to win the battle in a matter of a few short hours. The Qur’an describes the force of the Muslim attack in several verses in Surah al-Imran and Surah al-Badr, which refers to thousands of angels descending from Heaven to terrify the heathen Quraysh.
This battle was a pivotal point of Prophet Muhammad’s prophethood, transforming his social standing from an unnoticed religious leader to an important social and political figure in the Arabian Peninsula of his time. It was during the Battle of Badr or shortly after that this verse of the Qur’an (8:27) was revealed, asking the early Muslims to place their trust, or amanat, in Allah and the Prophet. This notion of “trust” has been understood by early Qur’an scholars to refer to the obligations entrusted to us by Allah. Often distracted by the lustre of the material world and its obligations, God reminds us that we should not forget our commitment to be obedient to Him and to follow the commands of his final Nabi, our beloved Prophet Muhammad (pbuh). This obedience and bayat, is the cornerstone of Islam and it enacted every single time we recite the shahada, a word which literally means to witness or attest to, that finds itself in front of every statement: Ash-hadu al-laa ilaaha illallah wa ash-hadu anna Muhammad ar-Rasullullaah.
IMAGE: Shahada
Among Shi’a Muslims, this commitment of bayat and obedience also extends to our Imam-of-the-Time, reminding us of Allah’s continued and unfolding guidance, and the importance of the Prophet’s message. The importance of this continuity of guidance also finds expression in the additional line that Shi’a Muslims include in their shahada: Wa-ash-hadu anna Alyyan Ameerul Mu’mineena Aliyyullah. It is in the act of “witnessing”, of accepting Allah’s commands, through the Prophet and our present Imam, and remaining obedient to them that Allah may share His Favors, His Bounties and His Mercy with us, Ameen!
/ismailimail.blog/2021/11/04/sadruddin-noorani-chand-raat-of-rabi-al-thani-hijri-1443-5th-november-2021/?utm_source=feedburner&utm_medium=email&utm_campaign=Feed%3A+Ismailimail+%28Ismailimail%29
BY ISMAILIMAIL POSTED ON NOVEMBER 4, 2021
By: Sadruddin Noorani, Chicago, USA
Allah says in the Holy Qur’an, O you, who believe! Do not betray Allah and His messenger, nor knowingly betray your trust. (8:27)”.
In Surah al-Anfal, Allah refers to the Battle of Badr, which took place in the year 624 AD near Medina, where Prophet Muhammad (peace be upon him and his family) had migrated two years earlier. It is one of the few battles referred to in the Qur’an and a turning point for Prophet Muhammad (pbuh) and his early followers and the first large scale engagement between the earliest Muslims and the Meccan tribe of Quraysh.
Mecca, at that time, was one of the wealthiest and most powerful cities in Arabia and yielded an army three times larger than that of the earliest Muslims. At first glance, it appeared the Muslims were so severely outnumbered that they were expected to lose. However, the Prophet’s strategic competence/leadership further enhanced through nothing short of divine intervention, and his army was able to win the battle in a matter of a few short hours. The Qur’an describes the force of the Muslim attack in several verses in Surah al-Imran and Surah al-Badr, which refers to thousands of angels descending from Heaven to terrify the heathen Quraysh.
This battle was a pivotal point of Prophet Muhammad’s prophethood, transforming his social standing from an unnoticed religious leader to an important social and political figure in the Arabian Peninsula of his time. It was during the Battle of Badr or shortly after that this verse of the Qur’an (8:27) was revealed, asking the early Muslims to place their trust, or amanat, in Allah and the Prophet. This notion of “trust” has been understood by early Qur’an scholars to refer to the obligations entrusted to us by Allah. Often distracted by the lustre of the material world and its obligations, God reminds us that we should not forget our commitment to be obedient to Him and to follow the commands of his final Nabi, our beloved Prophet Muhammad (pbuh). This obedience and bayat, is the cornerstone of Islam and it enacted every single time we recite the shahada, a word which literally means to witness or attest to, that finds itself in front of every statement: Ash-hadu al-laa ilaaha illallah wa ash-hadu anna Muhammad ar-Rasullullaah.
IMAGE: Shahada
Among Shi’a Muslims, this commitment of bayat and obedience also extends to our Imam-of-the-Time, reminding us of Allah’s continued and unfolding guidance, and the importance of the Prophet’s message. The importance of this continuity of guidance also finds expression in the additional line that Shi’a Muslims include in their shahada: Wa-ash-hadu anna Alyyan Ameerul Mu’mineena Aliyyullah. It is in the act of “witnessing”, of accepting Allah’s commands, through the Prophet and our present Imam, and remaining obedient to them that Allah may share His Favors, His Bounties and His Mercy with us, Ameen!
/ismailimail.blog/2021/11/04/sadruddin-noorani-chand-raat-of-rabi-al-thani-hijri-1443-5th-november-2021/?utm_source=feedburner&utm_medium=email&utm_campaign=Feed%3A+Ismailimail+%28Ismailimail%29
Covenants (Mithaaq) in the Qur’an
Let us reflect on our responsibility of fulfilling our covenant to God through reflection on our relationship with Allah, our relationship with one another, and Allah’s covenant to us.
In Surah Maida, Ayah 7, Allah says,
And [always] remember the blessings which God has bestowed upon you, and the solemn pledge by which He bound you to Himself when you said, 'We have heard, and we pay heed.' Hence, remain conscious of God: verily, God has full knowledge of what is in the hearts [of men].1
In this verse of the Qur’an, Allah is asking us to remember the mithaaq, the covenant or the promise, that He asked us to make to which we responded with, “We hear and we obey.”
What is this covenant? What did we promise? When did this event take place? What will happen if we do not fulfill the covenant?
This verse of the Holy Qur’an is particularly remarkable because in it, Allah implies that we have a memory of this event, for He calls on us to remember it. Memories are not voluntary acts, or intentional recollections, but rather they are a kind of knowing, a tacit knowledge that resides in the heart and the soul. Through remembrance, it becomes possible for us to recover memories and in this verse, Allah calls on us to recover the memory of this promise that we made to him.
We can attempt to recover our personal memory of this covenant by engaging in various forms of remembrance. In addition to practicing dhikr and various forms of prayer and devotion, we can draw on the Qur’an to re-examine the components of this covenant that we undertook as a congregation of all human beings. In doing so, we can reiterate our promise.
In religious scriptures, a covenant is an oath or pledge that a believer makes to God. Throughout time, this covenant has been made many times among Prophets, believers, and God himself. Surah Al-A'raf, Ayah 172 establishes that the fundamental relationship between God and all human beings is premised upon the simple, unmediated recognition of Allah’s authority at the moment of our creation. The verse says,
And when thy Lord took from the Children of Adam, from their loins, their progeny and made them bear witness concerning themselves, “Am I not your Lord?” they said, “Yes, we bear witness”—lest you should say on the Day of Resurrection, “Truly of this we were heedless.”2
The verse encourages us to think about this oath of recognizing God as the Creator, Cherisher, and Nurturer to all humanity, even prior to our earthly existence. It is this tacit knowledge that God refers to when he calls on us to remember.
In addition, the act of pledging allegiance also refers to our oath to the Prophets. Following his migration from Mecca to Medina, known as the Hijrah, Prophet Muhammad (salla'l-lahu alayhi wa-aal-hi wa-sallam) established the Mithaq al-Medina, or the Covenant of Medina. This agreement bound Muslims, Jews, and other tribes of Medina to support each other and welcomed the Prophet as an arbiter. This charter not only resolved the ongoing conflicts, but also established political unity in Medina under Prophet Muhammad.
The Qur’an reminds us once again,
And [remember] when God made the covenant of the Prophets: “By that which I have given you of a Book and Wisdom, should a messenger then come to you confirming that which is with you, you shall surely believe in him and you shall help him.” He said, “Do you agree and take on My burden on these conditions?” They said, “We agree.” He said, “Bear witness, for I am with you among those who bear witness."3
The covenant to God is seen as both a blessing and a responsibility in the Qur’an. In addition to this notion of ‘knowing’ and ‘remembering’ our oath to Allah, we are called to understand the responsibility of that oath to Allah, His prophets, and the Holders of Authority. In the Qur'an it says, “Inn-al-lazeena yuba-yi-unaka…ajran azeema.” “Truly those who pledge allegiance unto thee, pledge allegiance only unto God. The Hand of God is over their hands. And whosoever reneges, reneges only to his detriment. And whosoever fulfills what He has pledged unto God, He will grant him a great reward.”4
Let us continue to reflect on our responsibility of fulfilling our covenant to God through reflection on our relationship with Allah, our relationship with one another, and Allah’s covenant to us.
1 Muhammad Asad, The Message of the Quran, The Book Foundation, 2008, ayah 5, verse 7.
2 Nasr, Seyyed Hossein, The Study Quran, Harper Collins Publishers, 2015, surah 7, verse 172, p. 466.
3 Nasr, Seyyed Hossein, The Study Quran, Harper Collins Publishers, 2015, surah 3, verse 81, p. 152.
4 Nasr, Seyyed Hossein, The Study Quran, Harper Collins Publishers, 2015, surah 48, verse 10, p. 1250.
https://the.ismaili/usa/covenants-mithaaq-the-qur
Rites of Birth – Bay’ah
Chand Raat of Dhu al-Qa’dah, 1443 – 30th May 2022: Rites of Birth – Bay’ah
BY ISMAILIMAIL POSTED ON MAY 30, 2022
By Sadruddin Noorani, Chicago
During the month of Dhu’l Qa’dah, in the year 6 after hijrah, the Prophet set out on a journey with his companions to perform the minor pilgrimage or umrah, which may be performed outside the month and time during which the official Hajj is performed. However, the Meccans misunderstood this as an attack on them. Realizing this, the Holy Prophet sent his companion Hazrat Usman-e-Ghani (r.a.) with a message clarifying the purpose of their trip. When Hazrat Usman did not return in due time, it was feared that he had been killed. Under a perceived threat of attack by the Meccans, the Prophet’s 1400 companions, with no weapons, gave their allegiance to the Holy Prophet and pledged to sacrifice their lives, if required, for Prophet Muhammad (p.b.u.h.) and Islam. This allegiance, known as the Bay’atur-Ridhwan or the Bay’ah of Allah’s Good Pleasure, was a demonstration of their dedication to the cause of Allah. As it turned out, the news about Usman’s death was false. Later, the treaty of Hudaibiyah, named for the place at which it was signed, gave the Prophet and his companions access to the Ka’bah without fear of harm for all future visits. After the conquest of Mecca, the Prophet sat on Mount Safa and took the oath of allegiance from the persons who embraced Islam, both men and women. After his farewell pilgrimage, the Prophet’s caravan, upon the command of Allah, halted at Ghadir al-Khum on 18th Zilhaj, where he declared Hazrat Ali bin Abu Talib as his successor (Maula). Hazrat Ali (a.s) took the Bay’ah of the believers, known as the Bay’ah al-Ghadir. A well-known hadith relates: “Whoever dies without a pledge of allegiance on his neck has died a pagan death.”
“Hence, it is necessary for you that you should remind yourselves of the covenants that you have made with the Imam and the terms of the covenant that you have taken upon yourselves to fulfill. If you ignore inadvertently, or forget, or treat lightly any of those terms, then the moment you realize your mistake you must atone for it by repentance and do what you have omitted to do. If you have forgotten the terms or some part of it then renew them by reviving the terms of the covenant. Admit your guilt and repent to Allah and to the Imam. If you persist in your mistakes or your ignorance then you will appear before God as one who had ignored His sign on earth and broken his vow with Him” (Kitab al-Himma).
This Bay’ah is referred to in the Surat al-Fath (48:10 Qur’an). It assures the believers that the Bay’ah given to the Prophet is the same as giving allegiance to Allah Himself. In the Shi’a tradition, after the Prophet it is the Imam of the Time who receives the Bay’ah of the community and guides the murids. Thus, this event reminds us that Bay’ah to Allah can be accomplished through the Bay’ah to the Imam of the Time; and if we fulfill this Bay’ah, Allah has promised us an immense reward. The word Bay’ah, occurring 14 times in the Holy Qur’an, is derived from ba’ya meaning sale, purchase, or transaction. In Islamic terminology, the term baya refers to an agreement or undertaking between the master and his followers. Other synonymous expressions appear in the Qur’an, in al-ahd (13:19-20) and al-mithaq (33:7, 5:14). In Islam, the best example in this context is the Bay’ah al-Aqba, which had been taken two times by the people of Medina from the Prophet on the hill of Aqba in Mecca. When the Prophet came to Medina, the Ansar women also assembled in a house to take an oath of allegiance.
This fundamental concept is embodied in the Preamble to the Ismaili Constitution which defines Bay’ah or allegiance, as a permanent spiritual bond. Bay’ah entails obedience of the murids to the guidance of the Imam of the Time.
In religious traditions, the birth of a child evokes the mystery of the gift of life. Birth, like death, marks the boundary between existence and that which lies beyond human life. New life is viewed as a sacred trust and a divine gift that needs to be protected and respected. The event of birth signifies the continuity of a family and community. It also symbolizes the continuity of a culture or a tradition – the child becomes part of a new generation that inherits the tradition of a community.
The birth of a child is marked in many communities by special rituals called birth rites. The event of a child’s birth brings about change for the parents. Birth rites facilitate the transition of a family through this period of change. Rites performed before a child’s birth are associated with its safe delivery and the health of the mother, but rites performed after the birth welcome the new person into the family and community.
In Muslim cultures, the recitation of the shahada is among the rites performed upon the birth of a child. In celebrating the birth of a child, Muslims acknowledge the gift of life which God has granted them. The beginning of human life provides an opportunity for believers to reaffirm their bond with their Creator. They seek to maintain and honor this bond throughout their lives.
In the Ismaili Muslim tradition, parents perform the bay’ah on behalf of the infant. The parents assume responsibility to bring up the child as a murid of the Imam of the Time. They provide guidance and care for the child to follow al-sirat al-mustaqim (the straight path according to the Qur’an, Sunnat, and guidance of the Imam of the Time). Bay’ah symbolizes the act of acceptance by the murid of the spiritual bond between the Imam and the murid. For Ismailis, the performance of the Bay’ah reaffirms the Qur’anic pledge referred to in Surat al-Fath, as under:
“Indeed, those who pledge allegiance to you [O Prophet], in fact they pledge allegiance to Allah; the Hand of Allah rests over their hands. Then whoever breaks his oath, he only breaks it to his own detriment; and whoever fulfills the covenant he made with Allah, then He will bestow on him a great reward.” (48:10).
After Prophet Muhammad, Muslims asked who should receive their allegiance. Referring to the ayat above, Da’i Nasir-i Khusraw asks the questions: Where can I now find that hand, that oath, that place? Whose hand should we touch when swearing allegiance to God? In Da’i Nasir-i-Khusraw’s view, divine justice necessitated that all Muslims be able to give bay’ah to God through His chosen representatives, not just those who lived in the time of the Prophet. In the Shia tradition, it is the Imams, as the Prophet’s director descendants, to whom believers give their bay’ah. In doing so, they also pledge their allegiance to Allah and His Messenger.
For the Ismailis, bay’ah holds deep meaning in the practice of the faith. In addition to the Qur’anic verse 48:10, the following verses related to bay’ah are as follows:
–“O’ you who believe! Obey Allah and obey the Messenger and those in [divinely granted] authority among you…” (4:59), and
–“O’ you who believe, do not betray Allah and His Messenger, and do not betray your trusts knowingly.” (8:27)
These verses are understood in the Shia tradition as referring to the divine covenant where the believers honor their pledge to Allah through the Prophet and the Imams.
Indeed, implicit in the words of the Imam of the Time’s words (for us Ismailis), “My beloved Spiritual Children“, is the understanding of this special relationship that we share with him and that we share with each other. The Preamble to the Ismaili Constitution helps us understand this philosophical underpinning when it states, “The authority of the Imam in the Ismaili tariqah is testified by Bay’ah by the murid to the Imam which is the act of acceptance by the murid of the permanent spiritual bond between the Imam and the murid. This allegiance unites all Ismaili Muslims worldwide in their loyalty, devotion, and obedience to the Imam within the Islamic concept of universal brotherhood. It is distinct from the allegiance of the individual murid to his land of abode.”
During the course of our 1400-year history, we find murids of the Imam, including Pirs and Da’is, traveling across the world to offer their bay’ah to the Imam of the Time. Historically, Imams also appointed Pirs and Da’is who accepted bay’ah on behalf of the Imam of the Time. In recent times however, it has become more common for Mukhis and Kamadias (representatives of the Imam) to officiate bay’ah ceremonies.
Within Ismaili Tariqah, we find diverse expressions of the bay’ah ceremony among the various traditions found in Central Asia, South Asia, Middle East, and the western world. In many parts of the world, while there may not be a formal bay’ah ceremony, many Ismaili parents do bring their children to Mukhi, Kamadia or elders in the Jamat for offering the prayers and blessings in the form of a short formal ceremony in the Jamatkhana.
The applicant recites the Holy Kalama-e-Shahada before the Mukhi/Kamadia. Blessings are then offered to the newborn and the family members present at the ceremony with prayers for strength of Iman, regularity in religious practices, stay on the straight path, (sirat al-mustaqim), and for peace, happiness, and healthy long life.
It is important to note that a formal bay’ah ceremony also takes place for older newly admitted Ismailis once they have their new admissions process and training completed, such as learning of Qur’an with meaning, Foundation of Faith; Concept of Man; Concept of Imamah/Authority of Imam; Concept of Continuity of Guidance; AKDN – Ethics of Service; Ismaili Festivals; Devotional Literature; etc.
While the family and friends celebrate the arrival of a newborn in the community, the bay’ah itself is a deeply personal and private pledge that reflects an intimate and a permanent spiritual bond between the murid and the Imam.
Previous post: ismailimail.blog/2020/11/14/sadruddin-noorani-chandraat-of-rabi-al-thani-hijri-1442-november-15-2020/
BY ISMAILIMAIL POSTED ON MAY 30, 2022
By Sadruddin Noorani, Chicago
During the month of Dhu’l Qa’dah, in the year 6 after hijrah, the Prophet set out on a journey with his companions to perform the minor pilgrimage or umrah, which may be performed outside the month and time during which the official Hajj is performed. However, the Meccans misunderstood this as an attack on them. Realizing this, the Holy Prophet sent his companion Hazrat Usman-e-Ghani (r.a.) with a message clarifying the purpose of their trip. When Hazrat Usman did not return in due time, it was feared that he had been killed. Under a perceived threat of attack by the Meccans, the Prophet’s 1400 companions, with no weapons, gave their allegiance to the Holy Prophet and pledged to sacrifice their lives, if required, for Prophet Muhammad (p.b.u.h.) and Islam. This allegiance, known as the Bay’atur-Ridhwan or the Bay’ah of Allah’s Good Pleasure, was a demonstration of their dedication to the cause of Allah. As it turned out, the news about Usman’s death was false. Later, the treaty of Hudaibiyah, named for the place at which it was signed, gave the Prophet and his companions access to the Ka’bah without fear of harm for all future visits. After the conquest of Mecca, the Prophet sat on Mount Safa and took the oath of allegiance from the persons who embraced Islam, both men and women. After his farewell pilgrimage, the Prophet’s caravan, upon the command of Allah, halted at Ghadir al-Khum on 18th Zilhaj, where he declared Hazrat Ali bin Abu Talib as his successor (Maula). Hazrat Ali (a.s) took the Bay’ah of the believers, known as the Bay’ah al-Ghadir. A well-known hadith relates: “Whoever dies without a pledge of allegiance on his neck has died a pagan death.”
“Hence, it is necessary for you that you should remind yourselves of the covenants that you have made with the Imam and the terms of the covenant that you have taken upon yourselves to fulfill. If you ignore inadvertently, or forget, or treat lightly any of those terms, then the moment you realize your mistake you must atone for it by repentance and do what you have omitted to do. If you have forgotten the terms or some part of it then renew them by reviving the terms of the covenant. Admit your guilt and repent to Allah and to the Imam. If you persist in your mistakes or your ignorance then you will appear before God as one who had ignored His sign on earth and broken his vow with Him” (Kitab al-Himma).
This Bay’ah is referred to in the Surat al-Fath (48:10 Qur’an). It assures the believers that the Bay’ah given to the Prophet is the same as giving allegiance to Allah Himself. In the Shi’a tradition, after the Prophet it is the Imam of the Time who receives the Bay’ah of the community and guides the murids. Thus, this event reminds us that Bay’ah to Allah can be accomplished through the Bay’ah to the Imam of the Time; and if we fulfill this Bay’ah, Allah has promised us an immense reward. The word Bay’ah, occurring 14 times in the Holy Qur’an, is derived from ba’ya meaning sale, purchase, or transaction. In Islamic terminology, the term baya refers to an agreement or undertaking between the master and his followers. Other synonymous expressions appear in the Qur’an, in al-ahd (13:19-20) and al-mithaq (33:7, 5:14). In Islam, the best example in this context is the Bay’ah al-Aqba, which had been taken two times by the people of Medina from the Prophet on the hill of Aqba in Mecca. When the Prophet came to Medina, the Ansar women also assembled in a house to take an oath of allegiance.
This fundamental concept is embodied in the Preamble to the Ismaili Constitution which defines Bay’ah or allegiance, as a permanent spiritual bond. Bay’ah entails obedience of the murids to the guidance of the Imam of the Time.
In religious traditions, the birth of a child evokes the mystery of the gift of life. Birth, like death, marks the boundary between existence and that which lies beyond human life. New life is viewed as a sacred trust and a divine gift that needs to be protected and respected. The event of birth signifies the continuity of a family and community. It also symbolizes the continuity of a culture or a tradition – the child becomes part of a new generation that inherits the tradition of a community.
The birth of a child is marked in many communities by special rituals called birth rites. The event of a child’s birth brings about change for the parents. Birth rites facilitate the transition of a family through this period of change. Rites performed before a child’s birth are associated with its safe delivery and the health of the mother, but rites performed after the birth welcome the new person into the family and community.
In Muslim cultures, the recitation of the shahada is among the rites performed upon the birth of a child. In celebrating the birth of a child, Muslims acknowledge the gift of life which God has granted them. The beginning of human life provides an opportunity for believers to reaffirm their bond with their Creator. They seek to maintain and honor this bond throughout their lives.
In the Ismaili Muslim tradition, parents perform the bay’ah on behalf of the infant. The parents assume responsibility to bring up the child as a murid of the Imam of the Time. They provide guidance and care for the child to follow al-sirat al-mustaqim (the straight path according to the Qur’an, Sunnat, and guidance of the Imam of the Time). Bay’ah symbolizes the act of acceptance by the murid of the spiritual bond between the Imam and the murid. For Ismailis, the performance of the Bay’ah reaffirms the Qur’anic pledge referred to in Surat al-Fath, as under:
“Indeed, those who pledge allegiance to you [O Prophet], in fact they pledge allegiance to Allah; the Hand of Allah rests over their hands. Then whoever breaks his oath, he only breaks it to his own detriment; and whoever fulfills the covenant he made with Allah, then He will bestow on him a great reward.” (48:10).
After Prophet Muhammad, Muslims asked who should receive their allegiance. Referring to the ayat above, Da’i Nasir-i Khusraw asks the questions: Where can I now find that hand, that oath, that place? Whose hand should we touch when swearing allegiance to God? In Da’i Nasir-i-Khusraw’s view, divine justice necessitated that all Muslims be able to give bay’ah to God through His chosen representatives, not just those who lived in the time of the Prophet. In the Shia tradition, it is the Imams, as the Prophet’s director descendants, to whom believers give their bay’ah. In doing so, they also pledge their allegiance to Allah and His Messenger.
For the Ismailis, bay’ah holds deep meaning in the practice of the faith. In addition to the Qur’anic verse 48:10, the following verses related to bay’ah are as follows:
–“O’ you who believe! Obey Allah and obey the Messenger and those in [divinely granted] authority among you…” (4:59), and
–“O’ you who believe, do not betray Allah and His Messenger, and do not betray your trusts knowingly.” (8:27)
These verses are understood in the Shia tradition as referring to the divine covenant where the believers honor their pledge to Allah through the Prophet and the Imams.
Indeed, implicit in the words of the Imam of the Time’s words (for us Ismailis), “My beloved Spiritual Children“, is the understanding of this special relationship that we share with him and that we share with each other. The Preamble to the Ismaili Constitution helps us understand this philosophical underpinning when it states, “The authority of the Imam in the Ismaili tariqah is testified by Bay’ah by the murid to the Imam which is the act of acceptance by the murid of the permanent spiritual bond between the Imam and the murid. This allegiance unites all Ismaili Muslims worldwide in their loyalty, devotion, and obedience to the Imam within the Islamic concept of universal brotherhood. It is distinct from the allegiance of the individual murid to his land of abode.”
During the course of our 1400-year history, we find murids of the Imam, including Pirs and Da’is, traveling across the world to offer their bay’ah to the Imam of the Time. Historically, Imams also appointed Pirs and Da’is who accepted bay’ah on behalf of the Imam of the Time. In recent times however, it has become more common for Mukhis and Kamadias (representatives of the Imam) to officiate bay’ah ceremonies.
Within Ismaili Tariqah, we find diverse expressions of the bay’ah ceremony among the various traditions found in Central Asia, South Asia, Middle East, and the western world. In many parts of the world, while there may not be a formal bay’ah ceremony, many Ismaili parents do bring their children to Mukhi, Kamadia or elders in the Jamat for offering the prayers and blessings in the form of a short formal ceremony in the Jamatkhana.
The applicant recites the Holy Kalama-e-Shahada before the Mukhi/Kamadia. Blessings are then offered to the newborn and the family members present at the ceremony with prayers for strength of Iman, regularity in religious practices, stay on the straight path, (sirat al-mustaqim), and for peace, happiness, and healthy long life.
It is important to note that a formal bay’ah ceremony also takes place for older newly admitted Ismailis once they have their new admissions process and training completed, such as learning of Qur’an with meaning, Foundation of Faith; Concept of Man; Concept of Imamah/Authority of Imam; Concept of Continuity of Guidance; AKDN – Ethics of Service; Ismaili Festivals; Devotional Literature; etc.
While the family and friends celebrate the arrival of a newborn in the community, the bay’ah itself is a deeply personal and private pledge that reflects an intimate and a permanent spiritual bond between the murid and the Imam.
Previous post: ismailimail.blog/2020/11/14/sadruddin-noorani-chandraat-of-rabi-al-thani-hijri-1442-november-15-2020/